cognize any such body, and if they did not, no other christian ought to do so.

*

Had the apostles intended that there should be but one church, or that there should be national or diocesan churches, they would have plainly told us so. They would not have left so important a doctrine to depend on the plainest inference; for it is the manner of inspiration to teach all great truths positively and fully. Yet not only are we left to infer exactly the opposite, as from reason and the nature of the case we should do, the language of inspired apostles, repeated in many forms and connections, illustrated and confirmed by their recorded actions, furnishes positive proofs, clear and indisputable, that churches were constituted as separate, distinct, local bodies of believers. These apostles had just been instructed by the Lord Jesus personally, in things pertaining to the kingdom of God, and they certainly must have received directions on this point. Being Jews, their prepossessions and habits of thinking and speaking

*

Archbishop Whately in his Essays on "The Kingdom of Christ," says: "The Church is undoubtedly one, and so is the Human Race one; but not as a Society. It was from the first composed of distinct societies; which were called one, because formed on common principles. It is One Society, only when considered as to its future existence. The circumstance of its having one common Head, (Christ,) and Spirit, one Father, are points of unity which no more make the Church One Society on earth, than the circumstance of all men having the same Creator, and being derived from the same Adam, renders the Human Race one Family." And again: "The Church is one, then, not as consisting of One Society, but because the various societies, or churches, were then modelled, and ought still to be so, on the same principles; and because they enjoy common privileges, one Lord, one Spirit, one baptism. Accordingly, the Holy Ghost, through his agents and apostles, has not left any detailed account of the formation of any christian society; but He has very distinctly marked the great principles on which all were to be founded, whatever distinctions may exist amongst them. In short, the foundation of the church by the apostles was not analogous to the work of Romulus, or Solon; it was not properly, the foundation of christian societies which occupied them, but the establishment of the principles on which christians in all ages might form societies for themselves."

must have been altogether in favor of a national religion and priesthood, an idea which incorporated into Christianity, which they knew to be a universal religion, would have led them to form one universal or catholic church. How shall we account for the fact that their language and proceedings were so entirely opposite to this, but by supposing that they received particular instructions from the Saviour's lips to establish separate local churches as they did?

And, finally, the circumstances show the impossibility of any such extended or combined church. For if there were such an organization, the seat of its authority must have been somewhere. The earliest church- - that at Jerusalem -was gathered under the preaching of inspired apostles. But could it for these reasons, or did it as a fact, claim authority over other churches? Apostles also preached at Antioch, at Corinth, at Ephesus, and at Rome; and churches sprung up in those places as the consequence. Neither could claim precedence on account of apostolic origin, and no one can suppose that priority of existence could give any claim to it. Other churches sprung up under the labors of men who were not apostles, yet they were no less the fruit of christian doctrine, and some of them afterwards enjoyed the privilege of apostolic instruction and oversight. Could these churches possibly owe allegiance to the church at Jerusalem, or to any other, or to the ministry of any other church? Certainly not.*

The conclusion is irresistible, that there were many churches constituted under the ministry of the apostles, each one entitled, in the fullest sense, to the name, the immunities, and the authority of the church of the living God.t We therefore infer,

*To the correctness of this view the best ecclesiastical historians of the early churches bear ample testimony. Gieseler says, vol. i. s. 29, "The new churches every where formed themselves on the model of the mother church at Jerusalem. At the head of each were the Elders, all officially of equal rank," &c.

"It

† Archbishop Whately fully sustains this view. He says: appears plainly from the sacred narrative, that though the many

1. That all claims to universal, national, provincial, or diocesan church power, are of human origin, are contrary to apostolic practice, and should be discarded and resisted as usurpations.

2. That the plurality of distinct, visible churches is no more a proof nor a cause of schism, than a plurality of cities or villages, of literary or benevolent societies, or families, states or nations.

3. That the real authors of schism are those who press the claims of one church to extensive or universal authority.

4. That a plurality of churches, all similar in their structure, polity, and doctrines-all taking the Bible for their guide and obeying it, form, indeed, but one church of which Christ is the Head one kingdom of heaven on earth, of which he is the King.

SECT. 3. Of whom true Churches are composed.

Professed believers in Christ, and no others, were admitted as members in the apostolic churches. This might have been expected from the nature and object of our Saviour's mission, to set up the kingdom of God in this world, the subjects of which "must be born again." My sheep," says he speaking to the Jews who supposed themselves God's covenant people in virtue of their pedigree-" hear my voice, and I know them, and they follow me." "He that believeth on me hath everlasting life." "He that believeth

churches which the apostles founded were branches of one spiritual brotherhood, of which the Lord Jesus Christ is the heavenly Head, — though there was one Lord, one Faith, one Baptism,' for all of them, yet they were each a distinct, independent community on earth, united by the common principles on which they were founded, and by their mutual agreement, affection, and respect; but not having any one recognized Head on earth, or acknowledging any sovereignty of one of these societies over others. Generally speaking, the apostles appear to have clearly established a distinct church in each considerable city; so that there were several even in a single province; as for instance, in Macedonia, those of Philippi, Thessalonica, Beræa, Amphipolis, &c. : and the like in the province of Achaia, and elsewhere."

not is condemned already." The only people on earth who retained any of the elements of true religion were sunk in mere ceremonial worship, trusting to external righteousness ; he, therefore, required a change of heart, and faith in himself as the Saviour, in all the subjects of this new spiritual kingdom.

As might be expected, therefore, the primitive churches. were formed of believers only.* The three thousand persons who on the day of Pentecost gladly received the word, became disciples of Christ," continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers," "" and all that believed were together." We are next told, "the Lord added to the church daily such as should be saved," or such as had been just described; all of whom had been baptized as a solemn renunciation of their Jewish prejudices, their former hopes, and their sinful practices, and a joyful profession of their faith in Christ. When a fierce persecution was kindled against the church at Jerusalem," they were all scattered abroad and went every where preaching the word." None but true believers would have done this. When "the churches had rest" they "were edified; and, walking in the fear of the Lord and the comfort of the Holy Ghost, were multiplied." The church at Ephesus is called a "flock," of which the Holy Ghost was the patron, to appoint its overseers, and "

as the church of God which he hath purchased with his own blood.”

The churches are always addressed by the apostles as composed of saints only. "Paul, unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus called to be saints." "To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." "Paul and Sylvanus, and Timothy, unto the church of the Thessalonians which is in God the Father, and in the Lord

* Mosheim says, vol. i, p. 82, that, in the first century, "whoever professed to regard Jesus Christ as the Saviour of the world, and to depend on him alone for salvation, was immediately baptized and admitted into the church." The congregation of the elect," says Clement of Alexandria, "I call the church."

Jesus Christ: grace be unto you and peace from God our Father and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing, your work of faith and labor of love, and patience of hope in our Lord Jesus Christ in the sight of God our Father; knowing, brethren beloved, your election of God."

To the church in Corinth these decisive apostolic instructions were given: "Be ye not unequally yoked together, [connected or mingled, with] unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? [that is, an unbeliever.] And what agreement hath the temple [the spiritual temple, the church,] of God with idols? for ye are the temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my people. Wherefore come out from them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty." This passage plainly teaches that a church should consist of believers only, that they should publicly profess their faith in Christ, and separate themselves from an unbelieving world.

Our Saviour has also warned his ministers and his people not to receive into church membership nor to the privileges and ordinances of His house, unsanctified persons, who live devoted to worldly appetites. "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you." The history of the papacy and of every ecclesiastical body which has violated this rule, affords melancholy proof that such warnings are needed. Baptized unbelievers, aptly compared to dogs and swine, have not only trampled church privileges under their feet, but have rent the children